Teks -- Mark 3:23-35 (NET)

3:23 So he called them and spoke to them in parables: “How can Satan cast out Satan? 3:24 If a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 3:28 I tell you the truth, people will be forgiven for all sins, even all the blasphemies they utter. 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 3:30 (because they said, “He has an unclean spirit”).

Jesus’ True Family

3:31 Then Jesus’ mother and his brothers came. Standing outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 3:34 And looking at those who were sitting around him in a circle, he said, “Here are my mother and my brothers! 3:35 For whoever does the will of God is my brother and sister and mother.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 3:23 - In parables

In parables ( en parabolais ).

In crisp pungent thrusts that exposed the inconsistencies of the scribes and Pharisees. See notes in Matthew 13 for discussion of the word parable (parabolē , placing beside for comparison). These short parabolic quips concern Satan’ s casting out (ekballei , the very word used of casting out demons) Satan (rhetorical question), a kingdom divided (meristhēi , for a mere portion) against itself, a house divided (meristhēi ) against itself, two conditions of the third class undetermined, but with prospect of determination.

Robertson: Mar 3:27 - Spoil

Spoil ( diarpasai ).

Plunder, compound verb, thoroughly ransack. Picture of Satan plundering the demons, the very tools (skeuē ) by which he carried on his business. A reductio ad absurdum. Jesus is the conqueror of Satan, not in league with him.

Robertson: Mar 3:29 - Guilty of an eternal sin

Guilty of an eternal sin ( enochos estin aiōniou hamartēmatos ).

The genitive of the penalty occurs here with enochos . In saying that Jesus had an unclean spirit (Mar 3:30) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is hamartēmatos (sin), not kriseōs (judgment), as the Textus Receptus has it.

Robertson: Mar 3:31 - Standing without

Standing without ( exō stēkontes ).

A late present from the perfect hestēka . Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out.

Robertson: Mar 3:31 - They sent unto him, calling him

They sent unto him, calling him ( apesteilan pros auton kalountes auton ).

They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him"through others. Some of the MSS. add "sisters"to mother and brothers as seeking Jesus.

Robertson: Mar 3:32 - Was sitting about him

Was sitting about him ( ekathēto peri auton ).

They sat in a circle (kuklōi ) around Jesus with the disciples forming a sort of inner circle.

Robertson: Mar 3:34 - Looking round on them

Looking round on them ( periblepsamenos ).

Another of Mark’ s life-like touches. Jesus calls those who do the will of God his mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile and that gives point to the tragic words of Jesus. One’ s heart goes out to Mary who has to go back home without even seeing her wondrous Son. What did it all mean to her at this hour?

Vincent: Mar 3:24 - And

And

Note the way in which the sayings are linked by this conjunction; an impressive rhetorical progression.

Vincent: Mar 3:26 - But hath an end

But hath an end

Peculiar to Mark.

Vincent: Mar 3:27 - Spoil

Spoil ( διαρπάσαι )

Mark uses the stronger and more vivid compound verb, where Matthew employs the simple ἁρπάσαι . The verb means, primarily, to tear in pieces; to carry away, as the wind; to efface, as footstePsalms So, generally, to seize as plunder, snatching right and left.

Vincent: Mar 3:27 - His goods

His goods ( τὰ σκεύη )

Lit., his vessels. So Wyc. Compare Mar 11:16; Act 9:15; Act 10:11; 2Ti 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear.

Vincent: Mar 3:28

Compare Mat 12:31; and note Mark's superior precision and fulness of detail.

Vincent: Mar 3:29 - Guilty

Guilty ( ἔνοχος )

From ἐν , in , ἔχω , to hold or have. Lit., is in the grasp of, or holden of. Compare 1Co 11:27; Jam 2:10.

Vincent: Mar 3:29 - Eternal damnation

Eternal damnation ( αἰωνίου ἁμαρτήματος )

An utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A. V. has gone wrong in following Tyndale, who, in turn, followed the erroneous text of Erasmus, κρίσεως , judgment, wrongly rendered damnation. See Mat 23:33, and compare Rev. there.

Vincent: Mar 3:30 - They said

They said ( ἔλεγον )

Imperfect tense. They kept saying, or persisted in saying. An addition peculiar to Mark.

Vincent: Mar 3:31 - They sent unto him calling him, and a multitude was sitting about him Looking round on them which sat round about him

, Mar 3:32

They sent unto him calling him, and a multitude was sitting about him . Detail by Mark only; as also the words in Mar 3:34, Looking round on them which sat round about him .

Wesley: Mar 3:28

Mat 12:31; Luk 12:10.

Wesley: Mar 3:30 - Because they said, He hath an unclean spirit

Is it not astonishing, that men who have ever read these words, should doubt, what is the blasphemy against the Holy Ghost? Can any words declare more plainly, that it is "the ascribing those miracles to the power of the devil which Christ wrought by the power of the Holy Ghost?"

Wesley: Mar 3:31 - Then come his brethren and his mother

Having at length made their way through the crowd, so as to come to the door. His brethren are here named first, as being first and most earnest in the design of taking him: for neither did these of his brethren believe on him. They sent to him, calling him - They sent one into the house, who called him aloud, by name. Mat 12:46; Luk 8:19.

Wesley: Mar 3:34 - Looking round on them who sat about him

With the utmost sweetness; He said, Behold my mother and my brethren - In this preference of his true disciples even to the Virgin Mary, considered merely as his mother after the flesh, he not only shows his high and tender affection for them, but seems designedly to guard against those excessive and idolatrous honours, which he foresaw would in after ages be paid to her.

Clarke: Mar 3:27-30 - No man, etc.

No man, etc. - For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Mat 12:29-33.

Clarke: Mar 3:31 - His brethren and his mother

His brethren and his mother - Or rather, his mother and his brethren. This is the arrangement of the best and most ancient MSS.; and this clause, και αἱ αδελφαι σου, and thy sisters, Mar 3:32, should be Added, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the later Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text

Clarke: Mar 3:31 - Calling him

Calling him - This clause is wanting in one copy of the Itala. The Codex Alexandrinus has ζητουντες αυτον, seeking him.

Clarke: Mar 3:33 - Who is my mother?

Who is my mother? - See on Mat 12:46-50 (note).

Defender: Mar 3:29 - blaspheme

On the unforgivable sin, see note on Mat 12:32."

Defender: Mar 3:31 - his brethren

Mary and Jesus' brethren did not yet believe in Him (Joh 7:5). Joseph was evidently dead by this time, so they were going to persuade Him, if they could, to come home with them. Perhaps they also had been influenced by their friends in Nazareth to think He was "beside Himself" (Mar 3:21). On His mild rebuke, even including His mother, see note on Mat 12:50."

TSK: Mar 3:23 - in parables // How

in parables : Psa 49:4; Mat 13:34

How : Mat 12:25-30; Luk 11:17-23

TSK: Mar 3:24

Judg. 9:23-57, Jdg 12:1-6; 2Sa 20:1, 2Sa 20:6; 1Ki 12:16-20; Isa 9:20,Isa 9:21, Isa 19:2, Isa 19:3; Eze 37:22; Zec 11:14; Joh 17:21; 1Co 1:10-13; Eph 4:3-6

TSK: Mar 3:25

Gen 13:7, Gen 13:8, Gen 37:4; Psa 133:1; Gal 5:15; Jam 3:16

TSK: Mar 3:27

Gen 3:15; Isa 27:1, Isa 49:24-26, Isa 53:12, Isa 61:1; Mat 12:29; Luk 10:17-20; Luk 11:21-23; Joh 12:31; Rom 16:20; Eph 6:10-13; Col 2:15; Heb 2:14; 1Jo 3:8, 1Jo 4:4; Rev 12:7-9, Rev 20:1-3

TSK: Mar 3:28

Mat 12:31, Mat 12:32; Luk 12:10; Heb 6:4-8, Heb 10:26-31; 1Jo 5:16

TSK: Mar 3:29 - but is

but is : Mar 12:40; Mat 25:46; 2Th 1:9; Jud 1:7, Jud 1:13

TSK: Mar 3:30

Mar 3:22; Joh 10:20

TSK: Mar 3:31

Mat 12:46-48; Luk 8:19-21

TSK: Mar 3:33 - Who // or

Who : Deu 33:9; Luk 2:49; Joh 2:4; 2Co 5:16

or : Mar 3:21, Mar 6:3; Joh 7:3-5

TSK: Mar 3:34 - Behold

Behold : Psa 22:22; Son 4:9, Son 4:10, Son 5:1, Son 5:2; Mat 12:49, Mat 12:50, Mat 25:40-45, Mat 28:10; Luk 11:27, Luk 11:28; Joh 20:17; Rom 8:29; Heb 2:11, Heb 2:12

TSK: Mar 3:35 - do

do : Mat 7:21; Joh 7:17; Jam 1:25; 1Jo 2:17, 1Jo 3:22, 1Jo 3:23

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 3:22-30 - See Poole on "Mat 9:34"

Ver. 22-30. Here is no passage in all this piece of history, but what the reader will find opened these notes:

See Poole on "Mat 9:34" . See Poole on "Mat 12:24" , and following verses to Mat 12:32 . To which I refer the reader.

Poole: Mar 3:31-35

Ver. 31-35. See Poole on "Mat 12:46" , and following verses to Mat 12:50 .

Haydock: Mar 3:24 - Kingdom against kingdom

Kingdom against kingdom. As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity.

Haydock: Mar 3:29 - Of an everlasting sin

See St. Matthew xii. 32. ---

Of an everlasting sin; i.e. of eternal punishment. (Witham) ---

What is here called everlasting offence, is (as St. Matthew expresseth it) that which shall neither be remitted in this life, nor in the life to come; which words would not be true, says St. Augustine, if some sins were not forgiven in the world to come. Now, as no mortal sin can be forgiven after death, there must necessarily be smaller transgressions, which we call venial; though many of our separated brethren will needs have all sins to be mortal; which is very far from a comfortable tenet.

Haydock: Mar 3:32

The brethren of our Lord were not the children of the blessed Virgin: nor were they the sons of St. Joseph by a former wife, as some pretend; but in the Scripture language, and in this place, we understand by brethren the relatives of Mary and Joseph. (Ven. Bede)

Haydock: Mar 3:33

Our Lord does not refuse to go out through any, the least, inattention to his mother; he wishes hereby, to teach us the preference we should give to the business of our heavenly Father, before that of our earthly parents. Neither does he consider his brethren as beneath his attention, but prefers spiritual before temporal duties; and shews us, that a religious union of hearts and feelings is far more lasting, and better rooted than any other ties of affinity or friendship whatsoever. (Ven. Bede)

Haydock: Mar 3:34

The Pharisees were afraid lest the greatness of Christ's miracles, and the excellence of his doctrines, should put an end to their credit and authority among the people. Hence their calumnies against him.

Gill: Mar 3:23 - And he called them unto him // and said unto them in parables // how can Satan cast out Satan

And he called them unto him,.... The Jerusalem Scribes, to come nearer to him, and attend to what he had to say in defence of his character and miracles:

and said unto them in parables: similitudes, and proverbial expressions, as the following seem to be,

how can Satan cast out Satan? or one devil cast out another? how unreasonable is it to suppose it? can it ever be thought that such, whose interest it is to unite, would ever oppose and dispossess one another? if therefore, as if he should say, I am Beelzebub, or have him, and he is in me, and I am in confederacy with him; was this the case, can any think I should ever cast him out of others, as I do?

Gill: Mar 3:24 - And if a kingdom be divided against itself // that kingdom cannot stand

And if a kingdom be divided against itself,.... Any of the kingdoms of this world, and the kingdom of "Satan":

that kingdom cannot stand: not long; its internal broils and divisions will, soon bring it to desolation; See Gill on Mat 12:25.

Gill: Mar 3:25 - And if a house be divided against itself // that house cannot stand

And if a house be divided against itself,.... Any family, small or great,

that house cannot stand; its contentions and discords will soon bring it down from a comfortable and flourishing situation, to a very distressed one; See Gill on Mat 12:25.

Gill: Mar 3:26 - And if Satan rise up against himself // and be divided // he cannot stand, but hath an end

And if Satan rise up against himself,.... As he must do in such a case as this, if devils are cast out by Beelzebub, the prince of devils:

and be divided; one devil against another, as the above calumny supposes;

he cannot stand, but hath an end: his kingdom cannot stand long, but must soon come to an end; his power and authority will soon be destroyed, both over his own species, and among men; See Gill on Mat 12:26.

Gill: Mar 3:27 - No man can enter into a strong man's house

No man can enter into a strong man's house,.... This is properly a parable; the other seem to be proverbs, or sayings, that were commonly used to show the ill consequences of discords, factions, and divisions, as is explained in the note on See Gill on Mat 12:29.

Gill: Mar 3:28 - Verily I say unto you // all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme

Verily I say unto you,.... The Scribes and Pharisees, who had not only blasphemed him, but the Spirit of God also:

all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; God; or the Son of God, angels, and men, and that through the blood of Christ, and when brought to a sense of the evil of them; for though pardon is procured before, it is not applied till then; See Gill on Mat 12:31.

Gill: Mar 3:29 - But he that shall blaspheme against the Holy Ghost // hath never forgiveness // but is in danger of eternal damnation

But he that shall blaspheme against the Holy Ghost,.... Against his person, and the works performed by him, by ascribing them to diabolical power and influence, as the Scribes did,

hath never forgiveness: there is no pardon provided in the covenant of grace, nor obtained by the blood of Christ for such persons, or ever applied to them by the Spirit;

but is in danger of eternal damnation. The Vulgate Latin reads it, and so it is read in an ancient copy of Beza's, guilty of an eternal sin; a sin which can never be blotted out, and will never be forgiven, but will be punished with everlasting destruction; See Gill on Mat 12:32.

Gill: Mar 3:30 - Because they, said, he hath an, unclean spirit.

Because they, said, he hath an, unclean spirit. They charged Christ with having a devil, and his miracles with being wrought by the help of the devil; when, at the same time, they knew in their own consciences they were works which were wrought by the finger and Spirit of God, and so were guilty of the sin against the Holy Ghost; the unpardonable sin, for which there is no remission: and this is mentioned as a reason why our Lord said what he did concerning that sin; because they had been guilty of it, and so were liable to everlasting punishment on account of it.

Gill: Mar 3:31 - There came then his brethren and his mother // and standing without // sent unto him, calling him

There came then his brethren and his mother,.... At the same time he was speaking to the Scribes, who seem to be different persons from his friends and kinsmen, Mar 3:21,

and standing without; for Christ was within, in the house, talking with the Scribes and Pharisees, and preaching to the people; and the crowd being so great, that they could not get into the house; they

sent unto him, calling him: they not only sent one in to let him know who they were, and that they were without doors, desirous to speak with him; but also, with a voice as loud as they could, called to him themselves; See Gill on Mat 12:46.

Gill: Mar 3:32 - And the multitude sat about him // and they said unto him, behold, thy mother and thy brethren without seek for thee

And the multitude sat about him,.... In a circle, all around him, to hear him preach; so that there was no such thing as the messenger coming near him; but the message being whispered from one to another, it came to those who sat nearest him:

and they said unto him, behold, thy mother and thy brethren without seek for thee: in five of Beza's ancient copies, and in his most ancient one, are added, and thy sisters: agreeably, Christ hereafter makes mention of sister, as well as mother and brother; See Gill on Mat 12:47, and so it is read in the Alexandrian copy.

Gill: Mar 3:33 - And he answered them // saying, who is my mother, or my brethren

And he answered them,.... The multitude that sat about him, and informed him of his mother and brethren being without, and desirous of speaking with him:

saying, who is my mother, or my brethren? which is said not through ignorance or contempt, but either, as displeased with the interruption given him; or with a view to take an opportunity from hence of expressing his superior value to his spiritual relations; which looks with no favourable aspect on the superstitious notions, and veneration of the virgin Mary among the papists; See Gill on Mat 12:48.

Gill: Mar 3:34 - And he looked round about on them which sat about him // behold my mother and my brethren

And he looked round about on them which sat about him,.... To find out his disciples among them, and point them out particularly, by stretching forth his hand towards them: and said,

behold my mother and my brethren: not in a natural, but in a spiritual sense; his mother, because, in regeneration, he was formed in them; his brethren, because, by adoption, his God was their God, his Father their Father; See Gill on Mat 12:49.

Gill: Mar 3:35 - For whosoever shall do the will of God // the same is my brother, and my sister, and my mother

For whosoever shall do the will of God,.... By believing in Christ, receiving him as a Saviour and Redeemer, and submitting to him in all his ordinances, as King of saints:

the same is my brother, and my sister, and my mother: such are openly, and manifestly related to Christ in a spiritual sense; and are as dear to him, and more so, than such persons are who stand in such a relation to others, or did to him according to the flesh. And this shows not only the near relation, and strong affection which Christ has for his people, but that he is not ashamed of them; and it may be concluded, that he will resent, in the keenest manner, every injury that is done them; See Gill on Mat 12:50.